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経典: 長部経典
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Kopenapi naṁ harissāmi, makkhenapi naṁ harissāmi, palāsenapi naṁ harissāmī”ti. 2.11. Dvesatthavāhaupamā “Tena hi, rājañña, upamaṁ te karissāmi. Te taṁ satthaṁ dvidhā vibhajiṁsu ekato pañca sakaṭasatāni, ekato pañca sakaṭasatāni. Eko satthavāho bahuṁ tiṇañca kaṭṭhañca udakañca āropetvā satthaṁ payāpesi. Dvīhatīhapayāto kho pana so sattho addasa purisaṁ kāḷaṁ lohitakkhaṁ sannaddhakalāpaṁ kumudamāliṁ allavatthaṁ allakesaṁ kaddamamakkhitehi cakkehi bhadrena rathena paṭipathaṁ āgacchantaṁ, disvā etad
I shall carry on with this view out of anger, contempt, and spite!” 2.11. The Simile of the Two Caravan Leaders “Well then, chieftain, I shall give you a simile. So that’s what they did. One caravan leader, having prepared much grass, wood, and water, started the caravan. After two or three days’ journey he saw a dark man with red eyes coming the other way in a donkey cart with muddy wheels. He was armored with a quiver and wreathed with yellow lotus, his clothes and hair all wet. Seeing him, he
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Samaṁ pādaṁ bhūmiyaṁ nikkhipati, samaṁ uddharati, samaṁ sabbāvantehi pādatalehi bhūmiṁ phusati. So tena lakkhaṇena samannāgato sace agāraṁ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. Buddho samāno kiṁ labhati? Akkhambhiyo hoti abbhantarehi vā bāhirehi vā paccatthikehi paccāmittehi rāgena vā dosena vā mohena vā samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ. Buddho samāno idaṁ labhati”. Eta
He places his foot on the ground evenly, raises it evenly, and touches the ground evenly with the whole sole of his foot. Possessing this mark, if he stays at home he becomes a wheel-turning monarch. And what does he obtain as Buddha? He can’t be stopped by any foe or enemy whether internal or external; nor by greed, hate, or delusion; nor by any ascetic or brahmin or god or Māra or divinity or by anyone in the world. That’s what he obtains as Buddha.” The Buddha spoke this matter. He has the fo
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te mayaṁ yena yena gacchāma, khippameva pariyādiyati tiṇakaṭṭhodakaṁ haritakapaṇṇaṁ. Yannūna mayaṁ imaṁ satthaṁ dvidhā vibhajeyyāma— “Kiñcāpi bhavaṁ kassapo evamāha, atha kho nevāhaṁ sakkomi idaṁ pāpakaṁ diṭṭhigataṁ paṭinissajjituṁ. Rājāpi maṁ pasenadi kosalo jānāti tirorājānopi: ‘pāyāsi rājañño evaṁvādī evaṁdiṭṭhī: Kopenapi naṁ harissāmi, makkhenapi naṁ harissāmi, palāsenapi naṁ harissāmī”ti. 2.12. Gūthabhārikaupamā “Tena hi, rājañña, upamaṁ te karissāmi. So uggharantaṁ paggharantaṁ yāva aggana
Wherever we go we quickly use up the grass, wood, water, and the green foliage. Why don’t we split the caravan in two halves?’ “Even though the worthy Kassapa says this, still I’m not able to let go of that harmful misconception. King Pasenadi of Kosala knows my views, and so do foreign kings. I shall carry on with this view out of anger, contempt, and spite!” 2.12. The Simile of the Dung-Carrier “Well then, chieftain, I shall give you a simile. Smeared with leaking, oozing dung down to his fing
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So uttarāsaṅgaṁ pattharitvā pahūtaṁ sukkhagūthaṁ ākiritvā bhaṇḍikaṁ bandhitvā sīse ubbāhetvā agamāsi. Tassa antarāmagge mahāakālamegho pāvassi. “Kiñcāpi bhavaṁ kassapo evamāha, atha kho nevāhaṁ sakkomi idaṁ pāpakaṁ diṭṭhigataṁ paṭinissajjituṁ. Rājāpi maṁ pasenadi kosalo jānāti tirorājānopi: Kopenapi naṁ harissāmi, makkhenapi naṁ harissāmi, palāsenapi naṁ harissāmī”ti. 2.13. Akkhadhuttakaupamā “Tena hi, rājañña, upamaṁ te karissāmi, ‘Evaṁ, sammā’ti kho so akkhadhutto tassa akkhadhuttassa paccasso
So he spread out his upper robe, shoveled the dry dung onto it, tied it up into a parcel, lifted it on to his head, and went on his way. While on his way a large sudden storm poured down. “Even though the worthy Kassapa says this, still I’m not able to let go of that harmful misconception. King Pasenadi of Kosala knows my views, and so do foreign kings. I shall carry on with this view out of anger, contempt, and spite!” 2.13. The Simile of the Gamblers “Well then, chieftain, I shall give you a s
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Āpokasiṇameko sañjānāti …pe… tejokasiṇameko sañjānāti … idhāvuso, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesu. vāyokasiṇameko sañjānāti … nīlakasiṇameko sañjānāti … pītakasiṇameko sañjānāti … lohitakasiṇameko sañjānāti … odātakasiṇameko sañjānāti … ākāsakasiṇameko sañjānāti … viññāṇakasiṇameko sañjānāti uddhaṁ adho tiriyaṁ advayaṁ appamāṇaṁ.
They perceive the meditation on universal water … the meditation on universal fire … First, a mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. the meditation on universal air … the meditation on universal blue … the meditation on universal yellow … the meditation on universal red … the meditation on universal white … the meditation on universal
⚠ 出家者向けの文脈
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Atha kho, bhaggava, acelo kaḷāramaṭṭako nacirasseva parihito sānucāriko vicaranto odanakummāsaṁ bhuñjamāno sabbāneva vesāliyāni cetiyāni samatikkamitvā yasā nihīno kālamakāsi. ‘tvampi nāma, moghapurisa, samaṇo sakyaputtiyo paṭijānissasī’ti. ‘Kiṁ pana maṁ, bhante, bhagavā evamāha— ‘Nanu tvaṁ, sunakkhatta, acelaṁ kaḷāramaṭṭakaṁ upasaṅkamitvā pañhaṁ apucchi. Tassa te acelo kaḷāramaṭṭako pañhaṁ puṭṭho na sampāyāsi. Asampāyanto kopañca dosañca appaccayañca pātvākāsi. Tassa te etadahosi: “sādhurūpaṁ v
And that’s exactly what happened. ‘Don’t you claim to be an ascetic who follows the Sakyan, you silly man?’ ‘But why does the Buddha say this to me?’ ‘Didn’t you go to see the naked ascetic Kaḷāramaṭṭaka and ask him a question? But when it stumped him, he displayed annoyance, hate, and bitterness. Then you thought, “I’ve offended the holy man, the perfected one, the ascetic. Sunakkhatta heard about this. ‘Though I perform such a superhuman demonstration of psychic power you say this:
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So evaṁ pabbajito samāno pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu, kāyakammavacīkammena samannāgato kusalena, parisuddhājīvo sīlasampanno, indriyesu guttadvāro, satisampajaññena samannāgato, santuṭṭho. 4.3.1. Sīla 4.3.1.1. Cūḷasīla Kathañca, mahārāja, bhikkhu sīlasampanno hoti? Idha, mahārāja, bhikkhu pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti. Nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī vihar
Once they’ve gone forth, they live restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. They act skillfully by body and speech. They’re purified in livelihood and accomplished in ethical conduct. They guard the sense doors, have mindfulness and situational awareness, and are content. 4.3.1. Ethics 4.3.1.1. The Shorter Section on Ethics And how, great king, is a mendican
⚠ 自己責任論に誤解されやすい,出家者向けの文脈
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iti viññāya paṇḍito; Ārakā parivajjeyya, maggaṁ paṭibhayaṁ yathā”ti. 12. Suhadamitta “Cattārome, gahapatiputta, mittā suhadā veditabbā. Upakāro mitto suhado veditabbo, samānasukhadukkho mitto suhado veditabbo, atthakkhāyī mitto suhado veditabbo, anukampako mitto suhado veditabbo. Catūhi kho, gahapatiputta, ṭhānehi upakāro mitto suhado veditabbo. Pamattaṁ rakkhati, pamattassa sāpateyyaṁ rakkhati, bhītassa saraṇaṁ hoti, uppannesu kiccakaraṇīyesu taddiguṇaṁ bhogaṁ anuppadeti. Imehi kho, gahapatiput
these four enemies for what they are and keeps them at a distance, as they’d shun a risky road.” 12. Good-Hearted Friends “Householder’s son, you should recognize these four good-hearted friends: the helper, the friend in good times and bad, the counselor, and the one who’s sympathetic. You can recognize a good-hearted friend who’s a helper on four grounds. They guard you when you’re negligent. They guard your property when you’re negligent. They keep you safe in times of danger. When something
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sauttaraṁ vā cittaṁ ‘sauttaraṁ cittan’ti pajānāti, anuttaraṁ vā cittaṁ ‘anuttaraṁ cittan’ti pajānāti, samāhitaṁ vā cittaṁ ‘samāhitaṁ cittan’ti pajānāti, asamāhitaṁ vā cittaṁ ‘asamāhitaṁ cittan’ti pajānāti, vimuttaṁ vā cittaṁ ‘vimuttaṁ cittan’ti pajānāti, avimuttaṁ vā cittaṁ ‘avimuttaṁ cittan’ti pajānāti. So parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāti— sarāgaṁ vā cittaṁ ‘sarāgaṁ cittan’ti pajānāti, vītarāgaṁ vā cittaṁ ‘vītarāgaṁ cittan’ti pajānāti, sadosaṁ vā cittaṁ ‘sadosaṁ cittan’t
mind that is not supreme … mind that is supreme … immersed mind … unimmersed mind … freed mind … They understand unfreed mind as ‘unfreed mind’. They understand the minds of other beings and individuals, having encompassed them with their own mind. They understand mind with greed as ‘mind with greed’, and mind without greed as ‘mind without greed’. They understand mind with hate …
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vītadosaṁ vā cittaṁ ‘vītadosaṁ cittan’ti pajānāti, samohaṁ vā cittaṁ ‘samohaṁ cittan’ti pajānāti, vītamohaṁ vā cittaṁ ‘vītamohaṁ cittan’ti pajānāti, saṅkhittaṁ vā cittaṁ ‘saṅkhittaṁ cittan’ti pajānāti, Seyyathāpi, mahārāja, itthī vā puriso vā daharo yuvā maṇḍanajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṁ mukhanimittaṁ paccavekkhamāno sakaṇikaṁ vā ‘sakaṇikan’ti jāneyya, akaṇikaṁ vā ‘akaṇikan’ti jāneyya; evameva kho, mahārāja, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte a
mind without hate … mind with delusion … mind without delusion … constricted mind … Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they had a spot they’d know ‘I have a spot,’ and if they had no spots they’d know ‘I have no spots.’ In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, st
⚠ 出家者向けの文脈
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Sabbe jānanti maṁ devā, evaṁ govinda jānahi”. “Āsanaṁ udakaṁ pajjaṁ, madhusākañca brahmuno; Agghe bhavantaṁ pucchāma, agghaṁ kurutu no bhavaṁ”. “Paṭiggaṇhāma te agghaṁ, yaṁ tvaṁ govinda bhāsasi; Diṭṭhadhammahitatthāya, samparāya sukhāya ca;
All the gods know me thus, and so you should know me, Steward.” “A Divinity deserves a seat and water, foot-salve, and sweet cakes. Sir, I ask you to please accept these gifts of hospitality.” “I accept the gifts of hospitality of which you speak. I grant you the opportunity to ask whatever you desire—
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Kenāvaṭā vāti pajā kurutu, Āpāyikā nivutabrahmalokā”ti. “Kodho mosavajjaṁ nikati ca dubbho, Kadariyatā atimāno usūyā; Icchā vivicchā paraheṭhanā ca, Lobho ca doso ca mado ca moho; Etesu yuttā anirāmagandhā, Idhekacco appaṁ vā bhogakkhandhaṁ pahāya mahantaṁ vā bhogakkhandhaṁ pahāya appaṁ vā ñātiparivaṭṭaṁ pahāya mahantaṁ vā ñātiparivaṭṭaṁ pahāya kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati, Āpāyikā nivutabrahmalokā”ti. “Yathā kho ahaṁ, bhoto, āmagandhe bhāsamānas
wrapped in what do people stink, headed for hell, shut out of the realm of divinity?” “Anger, lies, cheating, and treachery, miserliness, vanity, jealousy, desire, stinginess, harassing others, greed, hate, vanity, and delusion— those bound to such things <j>are not devoid of putrefaction; It’s when someone gives up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness. they’re headed for
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kāmāsavo, bhavāsavo, avijjāsavo. Tayo bhavā— kāmabhavo, rūpabhavo, arūpabhavo. Tisso esanā— kāmesanā, bhavesanā, brahmacariyesanā. Tisso vidhā— seyyohamasmīti vidhā, sadisohamasmīti vidhā, hīnohamasmīti vidhā. lobho akusalamūlaṁ, doso akusalamūlaṁ, moho akusalamūlaṁ. Tayo addhā— atīto addhā, anāgato addhā, paccuppanno addhā.
sensuality, desire for continued existence, and ignorance. <em>Three realms of existence:</em> sensual, form, and formless. <em>Three searches:</em> for sensual pleasures, for continued existence, and for a spiritual path. <em>Three kinds of discrimination:</em> ‘I’m better’, ‘I’m equal’, and ‘I’m worse’. greed, hate, and delusion. <em>Three periods:</em> past, future, and present.
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atītaṁ vā addhānaṁ ārabbha kaṅkhati vicikicchati nādhimuccati na sampasīdati, anāgataṁ vā addhānaṁ ārabbha kaṅkhati vicikicchati nādhimuccati na sampasīdati, etarahi vā paccuppannaṁ addhānaṁ ārabbha kaṅkhati vicikicchati nādhimuccati na sampasīdati. Tīṇi tathāgatassa arakkheyyāni— parisuddhakāyasamācāro āvuso tathāgato, natthi tathāgatassa kāyaduccaritaṁ, yaṁ tathāgato rakkheyya: ‘mā me idaṁ paro aññāsī’ti. Tayo kiñcanā— alobho kusalamūlaṁ, adoso kusalamūlaṁ, amoho kusalamūlaṁ. rāgo kiñcanaṁ, do
one is doubtful, uncertain, undecided, and lacking confidence about the past, future, and present. <em>Three things a Realized One need not hide:</em> The Realized One’s behavior by way of body, speech, and mind is pure. He has no misconduct in these three ways that need be hidden, thinking: ‘Don’t let others find this out about me!’ <em>Three possessions:</em> contentment, love, and understanding. greed, hate, and delusion. <em>Three fires:</em> greed, hate, and delusion. <em>Another three fire
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